Chinese
此偈明何义。余五种譬喻。所谓藏树金像转轮圣王宝像譬喻。示现生彼三佛法身。以依自体性如来之性诸众生藏。是故说言。一切众生有如来藏。此示何义。以诸佛如来有三种身得名义故。此五种喻能作三种佛法身因。以是义故说如来性因。此以何义。此中明性义以为因义以是义故。经中偈言。 无始世来性 作诸法依止 依性有诸道 及证涅槃果 此偈明何义。无始世界性者。如经说言。诸佛如来依如来藏。说诸众生无始本际不可得知故。所言性者。如圣者胜鬘经言。世尊。如来说如来藏者。是法界藏。出世间法身藏。出世间上上藏。自性清净法身藏。自性清净如来藏故。作诸法依止者。如圣者胜鬘经言。世尊。是故如来藏是依是持是住持是建立。世尊。不离不离智。不断不脱。不异无为。不思议佛法。世尊。亦有断脱异外离离智有为法。亦依亦持亦住持亦建立。依如来藏故。依性有诸道者。如圣者胜鬘经言。世尊。生死者依如来藏。世尊。有如来藏故。说生死。是名善说故。及证涅槃果者。如圣者胜鬘经言。世尊。依如来藏故有生死。依如来藏故证涅槃。世尊。若无如来藏者。不得厌苦乐求涅槃。不欲涅槃不愿涅槃故。此明何义。明如来藏究竟如来法身不差别。真如体相毕竟定佛性 现代汉语译本： 这段偈语阐明了什么含义？它使用了五种譬喻，即藏、树、金像、转轮圣王、宝像的譬喻，来示现众生具有与诸佛相同的法身。这是因为一切众生的藏识中都蕴含着如来的自性。因此说，一切众生皆有如来藏。这又阐明了什么含义？这是因为诸佛如来具有三种身，因此得名。这五种譬喻能够作为三种佛法身的原因。因此说如来藏是佛性的原因。这又以什么含义来解释呢？这里阐明了佛性的意义，即作为因的意义。因此，经中的偈语说： ‘无始世来性，作诸法依止，依性有诸道，及证涅槃果。’ 这段偈语阐明了什么含义？‘无始世界性’，正如经中所说，诸佛如来依如来藏而存在，说明众生的本源是无始无终，不可得知的。所说的‘性’，正如《胜鬘经》所说：‘世尊，如来说如来藏，是法界藏，出世间法身藏，出世间上上藏，自性清净法身藏，自性清净如来藏。’‘作诸法依止’，正如《胜鬘经》所说：‘世尊，是故如来藏是依、是持、是住持、是建立。世尊，不离不离智，不断不脱，不异无为，不思议佛法。世尊，亦有断脱异外离离智有为法，亦依亦持亦住持亦建立，依如来藏故。’‘依性有诸道’，正如《胜鬘经》所说：‘世尊，生死者依如来藏。世尊，有如来藏故，说生死，是名善说故。’‘及证涅槃果’，正如《胜鬘经》所说：‘世尊，依如来藏故有生死，依如来藏故证涅槃。世尊，若无如来藏者，不得厌苦乐求涅槃，不欲涅槃不愿涅槃故。’这阐明了什么含义？阐明了如来藏究竟就是如来的法身，没有差别。真如的体相毕竟就是确定的佛性。
English
English version: What meaning does this verse clarify? It uses five kinds of metaphors, namely the metaphors of the womb (藏), the tree, the golden image, the Chakravartin king (转轮圣王), and the precious image, to show that sentient beings possess the same Dharmakaya (法身) as the Buddhas. This is because the Alaya-consciousness (藏识) of all sentient beings contains the Tathagatagarbha (如来藏), the nature of the Tathagata. Therefore, it is said that all sentient beings have the Tathagatagarbha. What meaning does this further clarify? It is because the Buddhas and Tathagatas have three bodies, hence the name. These five metaphors can serve as the cause of the three kinds of Dharmakaya of the Buddhas. Therefore, it is said that the Tathagatagarbha is the cause of Buddhahood. How is this explained in terms of meaning? Here, the meaning of Buddha-nature is clarified, that is, as the meaning of cause. Therefore, the verse in the sutra says: 'The nature from beginningless time, is the basis of all dharmas, relying on the nature, there are all paths, and the attainment of the fruit of Nirvana.' What meaning does this verse clarify? 'The nature from beginningless time', as the sutra says, the Buddhas and Tathagatas exist relying on the Tathagatagarbha, explaining that the origin of sentient beings is without beginning or end, and cannot be known. The 'nature' that is spoken of, as the *Śrīmālādevī Siṃhanāda Sūtra* says: 'World Honored One, the Tathagatagarbha spoken of by the Tathagata is the Dharmadhatu (法界) treasury, the supramundane Dharmakaya treasury, the supramundane supreme treasury, the self-nature pure Dharmakaya treasury, the self-nature pure Tathagatagarbha.' 'The basis of all dharmas', as the *Śrīmālādevī Siṃhanāda Sūtra* says: 'World Honored One, therefore the Tathagatagarbha is the reliance, the support, the sustenance, the establishment. World Honored One, it does not depart from non-departing wisdom, it is not cut off, not detached, not different from the unconditioned, the inconceivable Buddha-dharma. World Honored One, there are also conditioned dharmas that are cut off, detached, different, separate from wisdom, which also rely, support, sustain, and establish, relying on the Tathagatagarbha.' 'Relying on the nature, there are all paths', as the *Śrīmālādevī Siṃhanāda Sūtra* says: 'World Honored One, Samsara (生死) relies on the Tathagatagarbha. World Honored One, because there is the Tathagatagarbha, Samsara is spoken of, this is called well-spoken.' 'And the attainment of the fruit of Nirvana', as the *Śrīmālādevī Siṃhanāda Sūtra* says: 'World Honored One, because of the Tathagatagarbha there is Samsara, because of the Tathagatagarbha there is the attainment of Nirvana. World Honored One, if there were no Tathagatagarbha, one could not be disgusted with suffering and seek Nirvana, one would not desire Nirvana, one would not wish for Nirvana.' What meaning does this clarify? It clarifies that the Tathagatagarbha is ultimately the Dharmakaya of the Tathagata, without difference. The essence of Suchness (真如) is ultimately the definite Buddha-nature. --------------------------------------------------------------------------------
Chinese
体。于一切时一切众生身中皆无余尽应知。此云何知依法相知。是故经言。善男子。此法性法体性自性常住。如来出世若不出世。自性清净本来常住。一切众生有如来藏。此明何义。依法性依法体。依法相应依法方便。此法为如是为不如是。不可思议。一切处依法依法量依法信。得心净得心定。彼不可分别。为实为不实。唯依如来信。是故偈言。 唯依如来信 信于第一义 如无眼目者 不能见日轮 此偈明何义。略说一切众生界中有四种众生。不识如来藏如生盲人。何等为四。一者凡夫。二者声闻。三者辟支佛。四者初发菩提心菩萨。如圣者胜鬘经中说言。世尊。如来藏者。于身见众生非其境界。世尊。如来藏者。于取四颠倒众生非其境界。世尊。如来藏者。于散乱心失空众生非其境界故。此明何义。身见众生者。谓诸凡夫。以彼凡夫实无色等五阴诸法而取以为有我我所。虚妄执着我我所慢。于离身见等灭谛无漏性甘露之法。信亦不能。何况出世间一切智境界如来藏能证能解。无有是处。又取四颠倒诸众生者。所谓声闻辟支佛人。以彼声闻辟支佛等应修行如来藏常。而不修行如来藏以为常。以颠倒取一切法无常。修行如来藏无常。乐无常修行。以不知不觉故。应修行如来藏乐。而不修行如来藏以为 现代汉语译本：体性。在一切时间和一切众生的身中，都无余地完全存在，应该知道。这是如何知道的呢？通过依法相来知晓。所以经书上说：‘善男子，这法性、法体、自性是常住不变的。如来出世也好，不出世也好，自性清净本来就是常住的。一切众生都有如来藏（Tathagatagarbha，如来法身的藏身之处，蕴含成佛的可能性）。’这说明了什么意义呢？是依法性、依法体、依法相应、依法方便。这法是这样，还是不如是呢？不可思议。在一切处都要依法、依法量、依法信，才能得到心净、得到心定。那不可分别，是真实还是不真实，唯有依靠如来的信念。所以偈语说： ‘唯依如来信，信于第一义，如无眼目者，不能见日轮。’ 这偈语说明了什么意义呢？简单地说，一切众生界中有四种众生，不认识如来藏，就像天生的盲人一样。是哪四种呢？一是凡夫，二是声闻（Sravaka，听闻佛陀教诲而证悟的修行者），三是辟支佛（Pratyekabuddha，无师自悟的修行者），四是初发菩提心（Bodhi-citta，立志成佛的心）的菩萨。就像《胜鬘经》中说的那样：‘世尊，如来藏对于有身见（Satkayadristi，认为五蕴和合的身体是真实存在的）的众生来说，不是他们能够理解的境界。世尊，如来藏对于执取四颠倒（Viparyasa，对无常、苦、无我、不净的错误认知）的众生来说，不是他们能够理解的境界。世尊，如来藏对于散乱心、失去空性的众生来说，不是他们能够理解的境界。’这说明了什么意义呢？有身见的众生，指的是那些凡夫。因为那些凡夫实际上并没有色等五阴（Skandha，构成个体存在的五种要素：色、受、想、行、识）诸法，却错误地认为有我、有我所，虚妄地执着于我、我所的傲慢。对于远离身见等灭谛（Nirodha-satya，涅槃寂灭的真理）的无漏性甘露之法，连相信都做不到，更何况是出世间一切智境界的如来藏，能够证悟、能够理解呢？这是不可能的。还有执取四颠倒的那些众生，指的是声闻、辟支佛这些人。因为那些声闻、辟支佛等应该修行如来藏的常，却不修行如来藏以为常，反而颠倒地认为一切法都是无常的，修行如来藏的无常，喜欢无常的修行，因为不知不觉的缘故。应该修行如来藏的乐，却不修行如来藏以为乐。
English
English version: The essence. It exists completely and without remainder in the bodies of all beings at all times. This should be known. How is this known? It is known through understanding the Dharma characteristics. Therefore, the sutra says: 'Good man, this Dharma-nature, Dharma-essence, and self-nature are permanent. Whether the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) appears in the world or does not appear, the self-nature is pure and originally permanent. All beings have the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata, the potential for Buddhahood).' What does this clarify? It relies on Dharma-nature, relies on Dharma-essence, relies on Dharma-correspondence, and relies on Dharma-skillful means. Is this Dharma like this, or is it not like this? It is inconceivable. In all places, rely on the Dharma, rely on Dharma-measure, and rely on Dharma-faith, to attain purity of mind and attain stability of mind. That is not to be distinguished, whether it is real or unreal, only rely on the faith of the Tathagata. Therefore, the verse says: 'Only rely on the faith of the Tathagata, have faith in the supreme meaning, like one without eyes, cannot see the sun's disc.' What does this verse clarify? Briefly speaking, in the realm of all beings, there are four kinds of beings who do not recognize the Tathagatagarbha, like those born blind. What are the four? First, ordinary beings. Second, Sravakas (Sravaka, 'hearers', disciples who attain enlightenment by hearing the Buddha's teachings). Third, Pratyekabuddhas (Pratyekabuddha, 'solitary Buddhas', those who attain enlightenment on their own without a teacher). Fourth, Bodhisattvas (Bodhi-sattva, beings striving for enlightenment) who have initially aroused the Bodhi-citta (Bodhi-citta, the mind of enlightenment). As it is said in the Srimala Sutra: 'World Honored One, the Tathagatagarbha is not the realm of those beings with self-view (Satkayadristi, the view that the five aggregates constitute a self). World Honored One, the Tathagatagarbha is not the realm of those beings who grasp the four inversions (Viparyasa, distorted views about permanence, pleasure, self, and purity). World Honored One, the Tathagatagarbha is not the realm of those beings with scattered minds who have lost emptiness.' What does this clarify? Those beings with self-view refer to ordinary beings. Because those ordinary beings actually do not have the five Skandhas (Skandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) and other Dharmas, but they mistakenly think that there is a self and that there are things belonging to the self, falsely clinging to the arrogance of self and what belongs to the self. Regarding the unconditioned nectar of the Dharma of cessation (Nirodha-satya, the truth of cessation, Nirvana) that is free from self-view, they cannot even believe it, let alone be able to realize and understand the Tathagatagarbha, which is the realm of the all-knowing wisdom of the world-transcending one. This is impossible. Also, those beings who grasp the four inversions refer to those Sravakas and Pratyekabuddhas. Because those Sravakas and Pratyekabuddhas should cultivate the permanence of the Tathagatagarbha, but they do not cultivate the Tathagatagarbha as permanent. Instead, they perversely think that all Dharmas are impermanent, cultivate the impermanence of the Tathagatagarbha, and like to cultivate impermanence, because they are ignorant and unaware. They should cultivate the bliss of the Tathagatagarbha, but they do not cultivate the Tathagatagarbha as bliss. --------------------------------------------------------------------------------
Chinese
乐。以颠倒取一切法皆苦。修行如来藏苦。乐苦修行。以不知不觉故。应修行如来藏我。而不修行如来藏以为我。以颠倒取一切法无我。修行如来藏无我。乐无我修行。以不知不觉故。应修行如来藏净。而不修行如来藏以为净。以颠倒取一切法不净。修行如来藏不净。乐不净修行。以不知不觉故。如是声闻辟支佛等。一切不能如实随顺法身修行。以是义故。第一彼岸常乐我净法。非彼声闻辟支佛等所知境界。如是乐颠倒无常苦无我不净相等。彼如来藏非其境界。如是之义大般涅槃修多罗中。池水譬喻广明此义应知。彼经中言。迦叶。譬如春时有诸人等在大池浴乘船游戏。失琉璃宝没深水中。是时诸人悉共入水求觅是宝。竞捉瓦石草木沙砾。各各自谓得琉璃珠。欢喜持出乃知非真。是时宝珠犹在水中。以珠力故水皆澄清。于是大众乃见宝珠故在水下。犹如仰观虚空月形。是时众中有一智人。以方便力安徐入水即便得珠。汝等比丘。不应如是修集无常苦无我想不净想等以为真实。如彼诸人各以瓦石草木沙砾而为宝珠。汝等应当善学方便在在处处常修我想常乐净想。复应当知。先所修集四法相貌悉是颠倒。欲得真实修诸想者。如彼智人巧出宝珠。所谓我想常乐净想故。又散乱心失空众生者。谓初发心菩萨。离空如来藏义。以 现代汉语译本 乐。因为颠倒地认为一切法都是苦的。修行如来藏也是苦的。以苦为乐地修行。因为不知不觉的缘故。应该修行如来藏的‘我’（Atman），却不修行如来藏，反而执着于‘我’。因为颠倒地认为一切法都是无我的。修行如来藏也是无我的。以无我为乐地修行。因为不知不觉的缘故。应该修行如来藏的‘净’（Śubha），却不修行如来藏，反而执着于‘净’。因为颠倒地认为一切法都是不净的。修行如来藏也是不净的。以不净为乐地修行。因为不知不觉的缘故。像这样的声闻（Śrāvaka）、辟支佛（Pratyekabuddha）等，一切都不能如实地随顺法身（Dharmakāya）修行。因为这个缘故，第一义谛的彼岸是常乐我净的法，不是那些声闻、辟支佛等所能知晓的境界。像这样以乐为颠倒，以无常为苦，以无我为净，以不净为相等。那如来藏（Tathāgatagarbha）不是他们的境界。这样的意义在《大般涅槃经》（Mahāparinirvāṇa Sūtra）中，用池水的譬喻广泛地阐明了这个道理，应该知道。那部经中说：‘迦叶（Kāśyapa），譬如春天的时候，有很多人在大池塘里洗澡，乘船游戏。丢失了一颗琉璃宝珠，沉没在深水中。这时，这些人一起进入水中寻找这颗宝珠。争相抓取瓦片、石头、草木、沙砾。各自都认为得到了琉璃珠，欢喜地拿出来，才知道不是真的。这时，宝珠仍然在水中。因为宝珠的力量，水都变得清澈。于是大众才看见宝珠仍然在水下，就像仰头观看虚空中的月亮一样。这时，众人中有一位智者，用方便之力，慢慢地进入水中，就得到了宝珠。你们这些比丘（Bhikṣu），不应该像这样修集无常、苦、无我、不净等想，认为它们是真实的。就像那些人各自把瓦片、石头、草木、沙砾当作宝珠一样。你们应当好好学习方便法门，在任何地方都要常常修习我想、常乐净想。又应当知道，先前所修集的四法相貌，全部都是颠倒的。想要得到真实，修习各种想的人，就像那位智者巧妙地取出宝珠一样。所谓我想、常乐净想。’又说散乱心失去空性的众生，是指初发心的菩萨（Bodhisattva），远离空性的如来藏的意义。